Parish Council Board Members

Transcript

1 Saints Constantine and Helen Greek Orthodox Churc h of Washington, DC Sunday before the Nativity December 20, 2015 Parish Council Board Members Michael Christian Jim Dialektakos Georgia Ferentinos Max Ferentinos Sarantos Georgopoulos Terri Karadimas Curtis Keith Paul Lappas George A. Mantzouranis George Marafatsos Efrem Maroules Sotirios Nasios Pelagia Nathenas George Sideris George Sourvinos Gus Stathes Daniel Straub Stelios Tsioros Bill Tzamaras Avgerinos Vakalopoulos

2 MISSION STATEMENT The Sts. Constantine and Helen Greek Orthodox Church of Washington DC's mission is to energize, cultivate and guide its faithful by proclaiming the Faith and Gospel of Christ, and teaching and spreading the Orthodox Christian Faith. There are more people on this planet outside the Church than inside it. Millions have been baptized, millions have not. Millions participate in the celebration of the Lord s Supper, but millions do not. The Church as the body of Christ, as Christ living in the world, has a larger task than to support, nurture, and guide its own members. It is also called to be a witness for the love of God made visible in Jesus. Before his death Jesus prayed for his followers, "As you sent me into the world, I have sent them into the world" (John 17:18). Part of the essence of being the Church is being a living witness for Christ in the world HOW TO FOLLOW THE CHURCH SERVICES ON YOUR SMART PHONE/IPAD Step 1: Open your smart phone/ipad. Step 2: Turn on WiFi. Step 3: Select WiFi name: Greek Orthodox Step 4: Use password: greekwireless Step 5: Launch a browser. Type in Step 6: Select the date of the service. You will see Matins. Tap on GR-EN Text/Music. Step 7: When Matins is completed go back to the Table of Contents and tap on Divine Liturgy. Tap on GR-EN Text/Music. You re done Follow the Divine Liturgy complete in either Greek or English. 2

3 YMNOI THΣ ΗΜΕΡΑΣ Ἀπολυτίκιον Ἀναστάσιμον/Ἦχος δʹ. Τὸ φαιδρὸν τῆς Ἀναστάσεως κήρυγμα, ἐκ τοῦ Ἀγγέλου μαθοῦσαι αἱ τοῦ Κυρίου Μαθήτριαι, καὶ τὴν προγονικὴν ἀπόφασιν ἀπορρίψασαι, τοῖς Ἀποστόλοις καυχώμεναι ἔλεγον Ἐσκύλευται ὁ θάνατος, ἠγέρθη Χριστὸς ὁ Θεός, δωρούμενος τῷ κόσμῳ τὸ μέγα ἔλεος. Προεόρτιον/Ἠχος δʹ. Ἑτοιμάζου Βηθλεέμ, ἤνοικται πᾶσιν ἡ Ἐδέμ. Εὐτρεπίζου Ἐφραθᾶ, ὅτι τὸ ξύλον τῆς ζωῆς, ἐν τῷ Σπηλαίῳ ἐξήνθησεν ἐκ τῆς Παρθένου. Παράδεισος καὶ γάρ, ἡ ἐκείνης γαστήρ, ἐδείχθη νοητός, ἐν ᾧ τὸ θεῖον φυτόν, ἐξ οὗ φαγόντες ζήσομεν, οὐχὶ δὲ ὡς ὁ Ἀδὰμ τεθνηξόμεθα. Χριστὸς γεννᾶται, τὴν πρὶν πεσοῦσαν, ἀναστήσων εἰκόνα. Τῶν Πατέρων./Ἦχος βʹ. Μεγάλα τὰ τῆς Πίστεως κατορθώματα! ἐν τῇ πηγῇ τῆς φλογός, ὡς ἐπὶ ὕδατος ἀναπαύσεως, οἱ Ἅγιοι τρεῖς Παῖδες ἠγάλλοντο καὶ ὁ Προφήτης Δανιήλ, λεόντων ποιμήν, ὡς προβάτων ἐδείκνυτο. Ταῖς αὐτῶν ἱκεσίαις Χριστὲ ὁ Θεός, σῶσον τὰς ψυχὰς ἡμῶν. Aπολυτίκιον Αγ. Κωνσταντίνου & Ελένης Τοῦ Σταυροῦ σου τὸν τύπον ἐν οὐρανῷ θεασάμενος, καὶ ὡς ὁ Παῦλος τὴν κλήσιν οὐκ ἐξ ἀνθρώπων δεξάμενος, ὁ ἐν βασιλεύσιν, Ἀπόστολός σου Κύριε, Βασιλεύουσαν πόλιν τὴ χειρί σου παρέθετο ἣν περίσωζε διὰ παντὸς ἐν εἰρήνῃ, πρεσβείαις τῆς Θεοτόκου, μόνε Φιλάνθρωπε. Aπολυτίκιον Αγ. Ανδρέα Ὡς τῶν Ἀποστόλων Πρωτόκλητος, καὶ τοῦ Κορυφαίου αὐτάδελφος, τὸν Δεσπότην τῶν ὅλων Ἀνδρέα ἱκέτευε, εἰρήνην τὴ οἰκουμένη δωρήσασθαι, καὶ ταὶς ψυχαὶς ἡ μῶν τὸ μέγα ἔλεος. Κοντάκιον/Ἠχος γʹ. Αὐτόμελον. Ἡ Παρθένος σήμερον, τὸν προαιώνιον Λόγον, ἐν Σπηλαίῳ ἔρχεται, ἀποτεκεῖν ἀπορρήτως. Χόρευε ἡ οἰκουμένη ἀκουτισθεῖσα, δόξασον μετὰ Ἀγγέλων καὶ τῶν Ποιμένων, βουληθέντα ἐποφθῆναι, Παιδίον νέον, τὸν πρὸ αἰώνων Θεόν. 3 HYMNS OF THE DAY Resurrectional Apolytikion/Mode 4. When the women Disciples of the Lord had learned from the Angel the joyful message of the Resurrection and had rejected the ancestral decision, they cried aloud to the Apostles triumphantly: Death has been despoiled, Christ God has risen, granting His great mercy to the world. For the Forefeast/Mode 4 O Bethlehem, prepare, Eden is opened unto all. * And be ready, Ephrata, for the Tree of life * has in the grotto blossomed forth from the Virgin. * Indeed her womb is shown to be spiritually * a Paradise, in which is found the God-planted Tree. * And if we eat from it we shall live, and shall not die, as did Adam of old. * Christ is born, so that He might raise up * the formerly fallen image. For the Fathers/Mode 2 Magnificent are Faith's accomplishments! The three holy Youths exultingly stood in the fountain of fire as if beside the still waters of rest. And Daniel the Prophet was shown to be a shepherd of lions. At their entreaty, O Christ God, save our souls. Apolytikion of Sts. Constantine & Helen Having seen the image of Thy Cross in Heaven, and like Paul, having received the call not from men, Thine apostle among kings entrusted the commonwealth to Thy hand, O Lord. Keep us always in peace, by the intercessions of the Theotokos, O only Friend of man. Apolytikion of St. Andrew As first of the Apostles to be called, O Andrew, brother of him (Peter) who was foremost, beseech the Master of all to grant the world peace and our souls great mercy. Kontakion/ Μode 3. Automelon On this day the Virgin Maid goes to the grotto to give birth to the pre-eternal Word in an ineffable manner. Dance for joy, all the inhabited earth, on hearing. Glorify along with Angels and with the shepherds Him who willed that He appear as a newborn Child, the pre-eternal God.

4 Ο ΑΠΟΣΤΟΛΟΣ Πρὸς Ἑβραίους 11:9-10, Ἀδελφοί, πίστει παρῴκησεν Ἀβραὰμ εἰς τὴν γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ Ισαὰκ καὶ Ιακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Καὶ τί ἔτι λέγω; Ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεών, Βαράκ τε καὶ Σαμψὼν καὶ Ιεφθάε, Δαυΐδ τε καὶ Σαμουὴλ καὶ τῶν προφητῶν, οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων, ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα μαχαίρας, ἐνεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν, ἐν φόνῳ μαχαίρας ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι, ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐν ἐρημίαις πλανώμενοι καὶ ὄρεσι καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς. Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι. Ο ΑΠΟΣΤΟΛΟΣ Στα Νεα Ελληνικα Πρὸς Ἑβραίους 11:9-10, Χαρις εις αυτήν την πίστιν του κατώκησεν εις την γην, που του είχε υποσχεθή ο Θεός, σαν εις ξένην περιοχήν και έζησε μέσα εις σκηνάς μαζή με τον Ισαάκ και τον Ιακώβ, που ήσαν συγκληρονόμοι της ιδίας υποσχέσεως του Θεού. Και τούτο, διότι επερίμενε με πίστιν και ελπίδα ακλόνητον την επουράνιον πόλιν, με τα αδιάσειστα και αιώνια θεμέλια της, της οποίας τεχνίτης και δημιουργός είναι ο ίδιος ο Θεός. Και τι να διηγούμαι ακόμη; Θα σταματήσω, διότι δεν θα με πάρη ο χρόνος, να διηγηθώ δια τον Γεδεών, τον Βαράκ και τον Σαμψών και τον Ιεφθάε, δια τον Δαυίδ και τον Σαμουήλ και τους προφήτας. Αυρτοί, χάρις εις την πίστιν των, ηγωνίσθησαν και κατενίκησαν βασίλεια, ήσκησαν δικαιοσύνην, επέτυχαν την πραγματοποίησιν των υποσχέσεων του Θεού, έφραξαν τα στόματα των αγρίων λεόντων, όπως ο Δανιήλ, έσβησαν την φοβεράν δύναμιν της φωτιάς, όπως οι τρεις παίδες, διέφυγαν τον κίνδυνον να σφαγούν με μαχαίρια, όπως ο Ηλίας, εδυναμώθησαν και έγιναν καλά από αρρώστιες, ανεδείχθησαν κραταιοί και δυνατοί στον πόλεμον, έκαμψαν και έτρεψαν εις φυγήν πολυάριθμα στρατεύματα ξένων εχθρών. Μερικές γυναίκες, χάρις εις αυτήν την πίστιν, επήραν πάλιν ζωντανούς, δια της αναστάσεως τους νεκρούς των. Αλλοι δε εδέθησαν στο τύμπανον, στο φοβερά βασανιστικόν εκείνον όργανον, χωρίς να δεχθούν την απελευθέρωσιν, που τους επρότειναν οι βασανισταί των, εάν ηρνούντο την πίστιν των, και υπέμειναν το φοβερόν μαρτύριον μέχρι θανάτου, δια να επιτύχουν και πάρουν ανάστασιν ασυγκρίτως καλυτέραν από την παρούσαν ζωήν. Αλλοι δε εδοκίμασαν εμπαιγμούς και μαστιγώσεις, ακόμη δε δεσμά και 4

5 φυλακήν. Ελιθοβολήθησαν, επριονίσθησαν, επέρασαν μέσα από πολλούς πειρασμούς, απέθαναν σφαγέντες με μάχαιραν, περιήρχοντο εδώ και εκεί φορούντες, αντί για ενδύματα, προβιές και δέρματα γιδιών, στερούμενοι, θλιβόμενοι, υποβαλλόμενοι εις πολλάς κακουχίας. Τετοιους αγίους δεν ήτο άξιος να τους έχη ο αμαρτωλός κόσμος. Επεριπλανώντο εις τις ερημίες, εις τα όρη, εις τα σπήλαια, εις τις τρύπες της γης. Και όλοι αυτοί, μολονότι έλαβαν την καλήν και τιμίαν μαρτυρίαν, ότι ευηρέστησαν στον Θεόν χάρις εις την πίστιν των, δεν απήλαυσαν πλήρως την υπόσχεσιν της λυτρώσεως και της ουρανίου βασιλείας. Διότι ο Θεός επρόβλεψε δι' ημάς κάτι καλύτερον δηλαδή να μη απολαύσουν αυτοί πλήρη την τελείωσιν και την μακαριότητα χωρίς ημάς (αλλ' όλοι μαζή σαν ένα πνευματικόν σώμα να απολαύσωμεν κατά την δευτέραν παρυσίαν την μακαριότητα της βασιλείας των ουρανών). ΤΗΕ EPISTLE St. Paul's Letter to the Hebrews 11:9-10; BRETHREN, by faith Abraham sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he looked forward to the city which has foundation, whose builder and maker is God. And what more shall I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets - who through faith conquered kingdoms, enforced justice, received promises, stopped the mouths of lions, quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. Women received their dead by resurrection. Some were tortured, refusing to accept release, that they might rise again to a better life. Others suffered mocking and scourging, and even chains and imprisonment. They were stoned, they were sawn in two, they were tempted, they were killed with the sword; they went about in skins of sheep and goats, destitute, afflicted, ill-treated - of whom the world was not worthy - wandering over deserts and mountains, and in dens and caves of the earth. And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us,that apart from us they should not be made perfect. 5

6 ΤΟ ΕΥΑΓΓΕΛΙΟΝ Κατὰ Ματθαῖον 1:1-25 Βίβλος γενέσεως Ιησοῦ Χριστοῦ, υἱοῦ Δαυῒδ υἱοῦ Αβραάμ. Αβραὰμ ἐγέννησε τὸν Ισαάκ, Ισαὰκ δὲ ἐγέννησε τὸν Ιακώβ, Ιακὼβ δὲ ἐγέννησε τὸν Ιούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ, Ιούδας δὲ ἐγέννησε τὸν Φαρὲς καὶ τὸν Ζαρὰ ἐκ τῆς Θάμαρ, Φαρὲς δὲ ἐγέννησε τὸν Εσρώμ, Εσρὼμ δὲ ἐγέννησε τὸν Αράμ, Αρὰμ δὲ ἐγέννησε τὸν Αμιναδάβ, Αμιναδὰβ δὲ ἐγέννησε τὸν Ναασσών, Ναασσὼν δὲ ἐγέννησε τὸν Σαλμών, Σαλμὼν δὲ ἐγέννησε τὸν Βοὸζ ἐκ τῆς Ραχάβ, Βοὸζ δὲ ἐγέννησε τὸν Ωβὴδ ἐκ τῆς Ρούθ, Ωβὴδ δὲ ἐγέννησε τὸν Ιεσσαί, Ιεσσαὶ δὲ ἐγέννησε τὸν Δαυῒδ τὸν βασιλέα. Δαυῒδ δὲ ὁ βασιλεὺς ἐγέννησε τὸν Σολομῶνα ἐκ τῆς τοῦ Οὐρίου, Σολομὼν δὲ ἐγέννησε τὸν Ροβοάμ, Ροβοὰμ δὲ ἐγέννησε τὸν Αβιά, Αβιὰ δὲ ἐγέννησε τὸν Ασά, Ασὰ δὲ ἐγέννησε τὸν Ιωσαφάτ, Ιωσαφὰτ δὲ ἐγέννησε τὸν Ιωράμ, Ιωρὰμ δὲ ἐγέννησε τὸν Οζίαν, Οζίας δὲ ἐγέννησε τὸν Ιωάθαμ, Ιωάθαμ δὲ ἐγέννησε τὸν Αχαζ, Αχαζ δὲ ἐγέννησε τὸν Εζεκίαν, Εζεκίας δὲ ἐγέννησε τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησε τὸν Αμών, Αμὼν δὲ ἐγέννησε τὸν Ιωσίαν, Ιωσίας δὲ ἐγέννησε τὸν Ιεχονίαν καὶ τοὺς ἀδελφοὺς αὐτοῦ ἐπὶ τῆς μετοικεσίας Βαβυλῶνος. Μετὰ δὲ τὴν μετοικεσίαν Βαβυλῶνος Ιεχονίας ἐγέννησε τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησε τὸν Ζοροβάβελ, Ζοροβάβελ δὲ ἐγέννησε τὸν Αβιούδ, Αβιοὺδ δὲ ἐγέννησε τὸν Ελιακείμ, Ελιακεὶμ δὲ ἐγέννησε τὸν Αζώρ, Αζὼρ δὲ ἐγέννησε τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησε τὸν Αχείμ, Αχεὶμ δὲ ἐγέννησε τὸν Ελιούδ, Ελιοὺδ δὲ ἐγέννησε τὸν Ελεάζαρ, Ελεάζαρ δὲ ἐγέννησε τὸν Ματθάν, Ματθὰν δὲ ἐγέννησε τὸν Ιακώβ, Ιακὼβ δὲ ἐγέννησε τὸν Ιωσὴφ τὸν ἄνδρα Μαρίας, ἐξ ἧς ἐγεννήθη Ιησοῦς ὁ λεγόμενος Χριστός. Πᾶσαι οὖν αἱ γενεαὶ ἀπὸ Αβραὰμ ἕως Δαυῒδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυῒδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες. Τοῦ δὲ Ιησοῦ Χριστοῦ ἡ γέννησις οὕτως ἦν. μνηστευθείσης γὰρ τῆς μητρὸς αὐτοῦ Μαρίας τῷ Ιωσήφ, πρὶν ἢ συνελθεῖν αὐτοὺς εὑρέθη ἐν γαστρὶ ἔχουσα ἐκ Πνεύματος Αγίου. Ιωσὴφ δὲ ὁ ἀνὴρ αὐτῆς, δίκαιος ὢν καὶ μὴ θέλων αὐτὴν παραδειγματίσαι, ἐβουλήθη λάθρα ἀπολῦσαι αὐτήν. ταῦτα δὲ αὐτοῦ ἐνθυμηθέντος ἰδοὺ ἄγγελος Κυρίου κατ ὄναρ ἐφάνη αὐτῷ λέγων Ιωσὴφ υἱὸς Δαυΐδ, μὴ φοβηθῇς παραλαβεῖν Μαριὰμ τὴν γυναῖκά σου τὸ γὰρ ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Αγίου. τέξεται δὲ υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ιησοῦν αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ Κυρίου διὰ τοῦ προφήτου λέγοντος ἰδοὺ ἡ παρθένος ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Εμμανουήλ, ὅ ἐστι μεθερμηνευόμενον μεθ ἡμῶν ὁ Θεός. Διεγερθεὶς δὲ ὁ Ιωσὴφ ἀπὸ τοῦ ὕπνου ἐποίησεν ὡς προσέταξεν αὐτῷ ὁ ἄγγελος Κυρίου καὶ παρέλαβε τὴν γυναῖκα αὐτοῦ, καὶ οὐκ ἐγίνωσκεν αὐτὴν ἕως οὗ ἔτεκε τὸν υἱὸν αὐτῆς τὸν πρωτότοκον, καὶ ἐκάλεσε τὸ ὄνομα αὐτοῦ Ιησοῦν. 6

7 ΤΟ ΕΥΑΓΓΕΛΙΟΝ Στα Νεα Ελληνικα Κατὰ Ματθαῖον 1:1-25 Βιβλίον της γενεαλογίας του Ιησού Χριστού, απογόνου κατά το ανθρώπινον του βασιλέως Δαυΐδ, ο οποίος πάλιν υπήρξεν απόγονος του πατριάρχου Αβραάμ. Διότι ο Αβραάμ εγέννησε τον Ισαάκ, ο Ισαάκ δε εγέννησε τον Ιακώβ, ο δε Ιακώβ εγέννησε τον Ιούδαν και τους αδελφούς αυτού. Ο Ιούδας δε εγέννησε από την νύμφην αυτού Θάμαρ τους διδύμους Φαρές και Ζαρά, ο Φαρές δε εγέννησε τον Εσρώμ, ο Εσρώμ δε εγέννησε τον Αράμ. Ο Αράμ δε εγέννησε τον Αμιναδάβ, ο Αμιναδάβ δε εγέννησε τον Ναασσών, ο Ναασσών δε εγέννησε τον Σαλμών. Ο Σαλμών δε εγέννησε τον Βοόζ από την τέως αμαρτωλήν Ραχάβ, ο Βοόζ δε εγέννησε τον Ωβήδ από την Μωαβίτιδα Ρούθ, ο Ωβήδ δε εγέννησε τον Ιεσσαί. Ο Ιεσσαί δε εγέννησε τον βασιλέα Δαυΐδ, ο δε βασιλεύς Δαυίδ εγέννησε τον Σολομώντα από την γυναίκα του Ουρίου. Ο Σολομών δε εγέννησε τον Ροβοάμ, ο Ροβοάμ δε εγέννησε τον Αβιά, ο Αβιά δε εγέννησε τον Ασά. Ο Ασά δε εγέννησε τον Ιωσαφάτ, ο Ιωσαφάτ δε εγέννησε τον Ιωράμ, ο Ιωράμ δε εγέννησε τον Οζίαν. Ο Οζίας δε εγέννησε τον Ιωάθαμ, ο Ιωάθαμ δε εγέννησε τον Αχαζ, ο Αχαζ δε εγέννησε τον Εζεκίαν. Ο Εζεκίας δε εγέννησε τον Μανασσή, ο Μανασσής δε εγέννησε τον Αμών, ο Αμών δε εγέννησε τον Ιωσίαν. Ο Ιωσίας δε εγέννησε τον Ιεχονίαν και τους αδελφούς αυτού κατά την εποχήν, που απήχθησαν αιχμάλωτοι εις την Βαβυλώνα οι Ιουδαίοι. Επειτα δε από την βιαίαν αυτήν μετανάστευσιν των Ιουδαίων εις Βαβυλώνα και την ζωήν των εκεί ως αιχμαλώτων, ο Ιεχονίας εγέννησε τον Σαλαθιήλ, ο δε Σαλαθιήλ εγέννησε τον Ζοροβάβελ. Ο Ζοροβάβελ δε εγέννησε τον Αβιούδ, ο Αβιούδ δε εγέννησε τον Ελιακείμ, Ελιακείμ δε εγέννησε τον Αζώρ. Ο Αζώρ δε εγέννησε τον Σαδώκ, ο Σαδώκ δε εγέννησε τον Αχείμ, ο Αχείμ δε εγέννησε τον Ελιούδ. Ο Ελιούδ δε εγέννησε τον Ελεάζαρ, ο Ελεάζαρ δε εγέννησε τον Ματθάν, ο Ματθάν δε εγέννησε τον Ιακώβ. Ο Ιακώβ δε εγέννησε τον Ιωσήφ, τον μνηστήρα της Μαρίας, από την οποίαν εγεννήθη ο Ιησούς ο ονομαζόμενος Χριστός. Ολαι λοιπόν αι γενεαί από τον Αβραάμ μέχρι του Δαυίδ είναι γενεαί δεκατέσσαρες και από Δαυίδ μέχρι της μετοικεσίας των Ιουδαίων ως αιχμαλώτων εις την Βαβυλώνα είναι γενεαί δεκατέσσαρες και από της μετοικεσίας εις την Βαβυλώνα μέχρι των ημερών του Χριστού γενεαί πάλιν δεκατέσσαρες. Η δε γέννησις του Ιησού Χριστού έγινε κατά τον ακόλουθον υπερφυσικόν τρόπον. Οταν δηλαδή εμνηστεύθη η μήτηρ αυτού Μαρία με τον Ιωσήφ, χωρίς να συνοικήσουν ως σύζυγοι, ευρέθη έγκυος από την δημιουργικήν ενέργειαν του Αγίου Πνεύματος. Ο δε Ιωσήφ, ο μνηστήρ αυτής, όταν αντελήφθη την εγκυμοσύνην αυτής, επήρε την απόφασιν να διαλύση την μνηστείαν. Επειδή όμως ήτο ενάρετος και εύσπλαγχνος δεν ηθέλησε να την διαπομπεύση δημοσία, αλλ'εσκέφθη να την διώξη μυστικά χωρίς να ανακοινώση εις κανένα τας υποψίας του. Ενώ δε αυτά είχε στον νουν, ιδού ένας άγγελος του Κυρίου παρουσιάσθη στο όνειρόν του και του είπεν Ιωσήφ, απόγονε του Δαυΐδ, μη διστάσης, να παραλάβης στον οίκον σου την Μαριάμ, την αγνήν και πιστήν μνηστή σου, διότι το παιδίον που κυοφορείται έντος αυτής έχει συλληφθή από την δημιουργικήν ενέργειαν του Αγίου Πνεύματος. Θα γεννήση δε υιόν, και συ (ο οποίος σύμφωνα με τον νόμον θεωρείσαι προστάτης και πατέρας του) θα το ονομάσης Ιησούν (δηλαδή Θεόν-Σωτήρα) διότι αυτός θα σώση πράγματι τον λαόν του από τας αμαρτίας αυτών. Και όλον αυτό το θαυμαστόν και 7

8 μοναδικόν γεγονός έγινε, δια να πραγματοποιηθή και επαληθεύση αυτό, που είχε λεχθή από τον Κυριον δια του προφήτου Ησαΐου Ιδού η αγνή και άμωμος παρθένος θα συλλάβη και θα γεννήση υιόν, χωρίς να γνωρίση άνδρα, και θα ονομάσουν αυτόν Εμμανουήλ, όνομα που σημαίνει Ο Θεός είναι μαζή μας. Αμέσως λοιπόν μόλις εσηκώθη από τον ύπνον ο Ιωσήφ, έκαμε όπως τον είχε διατάξει ο άγγελος του Κυρίου και παρέλαβε στον οίκον του με εμπιστοσύνην και σεβασμόν την μνηστήν του. Και ποτέ δεν εγνώρισεν αυτήν ως σύζυγον ούτε και όταν εγέννησεν αυτή τον πρώτον και μοναδικόν υιόν της ούτε και μετά ταύτα. Και εκάλεσεν ο Ιωσήφ το όνομα του παιδίου Ιησούν. THΕ GOSPEL Matthew 1:1-25 The book of the Genealogy of Jesus Christ, the son of David, the son of Abraham. Abraham was the father of Isaac, and Isaac the father of Jacob, and Jacob the father of Judah and his brothers, and Judah the father of Perez and Zerah by Tamar, and Perez the father of Hezron, and Hezron the father of Ram, and Ram the father of Amminadab, and Amminadab the father of Nahshon, and Nahshon the father of Salmon, and Salmon the father of Boaz by Rahab, and Boaz the father of Obed by Ruth, and Obed the father of Jesse, and Jesse the father of David the king. And David was the father of Solomon by the wife of Uriah, and Solomon the father of Rehoboam, and Rehoboam the father of Abijah, and Abijah the father of Asa, and Asa the father of Jehoshaphat, and Jehoshaphat the father of Joram, and Joram the father of Uzziah, and Uzziah the father of Jotham, and Jotham the father of Ahaz, and Ahaz the father of Hezekiah, and Hezekiah the father of Manasseh, and Manasseh the father of Amos, and Amos the father of Josiah, and Josiah the father of Jechoniah and his brothers, at the time of the deportation to Babylon. And after the deportation to Babylon: Jechoniah was the father of Shealtiel, and Shealtiel the father of Zerubbabel, and Zerubbabel the father of Abiud, and Abiud the father of Eliakim, and Eliakim the father of Azor, and Azor the father of Zadok, and Zadok the father of Achim, and Achim the father of Eliud, and Eliud the father of Eleazar, and Eleazar the father of Matthan, and Matthan the father of Jacob, and Jacob the father of Joseph the husband of Mary, of whom Jesus was born, who is called Christ. So all th..e generations from Abraham to David were fourteen generations, and from David to the deportation to Babylon fourteen generations, and from the deportation to Babylon to the Christ fourteen generations. Now the birth of Jesus Christ took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child of the Holy Spirit; and her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly. But as he considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not fear to take Mary your wife, for that which is conceived in her is of the Holy Spirit; she will bear a son, and you shall call his name Jesus, for he will save his people from their sins." All this took place to fulfill what the Lord had spoken by the prophet: "Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel"(which means, God with us). When Joseph woke from sleep, he did as the angel of the Lord commanded him; he took his wife, but knew her not until she had borne a son; and he called his name Jesus. 8

9 Συμβολον Της Πίστεως Πιστεύω εἰς ἕνα Θεόν, Πατέρα, Παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι' οὗ τὰ πάντα ἐγένετο. Τὸν δι' ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα. Σταυρωθέντα τε ὑπὲρ ἡμῶν ἐπὶ Ποντίου Πιλάτου, καὶ παθόντα καὶ ταφέντα. Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρα κατὰ τὰς Γραφάς. Καὶ ἀνελθόντα εἰς τοὺς οὐρανοὺς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός. Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος. Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ Κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρὶ καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν. Εἰς μίαν, Ἁγίαν, Καθολικὴν καὶ Ἀποστολικὴν Ἐκκλησίαν. Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν. Προσδοκῶ ἀνάστασιν νεκρῶν. Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος. Ἀμήν. The Nicene Creed I believe in one God, Father Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages. Light of Light, true God of true God, begotten not created, of one essence with the Father through Whom all things were made. Who for us men and for our salvation came down from heaven and was incarnate of the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate. He suffered and was buried. And He rose on the third day, according to the Scriptures. He ascended into heaven and is seated at the right hand of the Father. And He will come again with glory to judge the living and dead. His kingdom shall have no end. And in the Holy Spirit, the Lord, the Creator of life, Who proceeds from the Father, Who together with the Father and the Son is worshipped and glorified, Who spoke through the prophets. In one, holy, catholic, and apostolic Church. I confess one baptism for the forgiveness of sins. I look for the resurrection of the dead and the life of the age to come. Amen. Κυριακή Προσευχή Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου. Ἐλθέτω ἡ βασιλεία σου. Γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ. The Lord s Prayer Our Father, who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one. ΕΥΧΕΣ ΠΡΟ ΤΗΣ ΘΕΙΑΣ ΚΟΙΝΩΝΙΑΣ Πιστεύω, Κύριε, και ομολογώ ότι συ ει αληθώς ο Χριστός, ο Υιός του Θεού του ζώντος, ο ελθών εις τον κόσμον αμαρτωλούς σώσαι, ων πρώτος ειμί εγώ. Έτι πιστεύω, ότι τούτο αυτό εστί το αχράντον Σώμα σου και τούτο αυτό εστί το τίμιον Αίμα σου. Δέομαι ουν σου, ελέησόν με και συγχώρησον μοι τα παραπτώματά μου, τα εκούσια και τα ακούσια, τα εν λόγω, τα εν έργω, τα εν γνώσει και αγνοία, και αξίωσόν με ακατακρίτως μετασχείν των αχράντων σου μυστηρίων, εις άφεσιν αμαρτιών, και εις ζωήν αιώνιον. Αμήν. Ιδού βαδίζω προς Θείαν Κοινωνίαν, Πλαστουργέ, μη φλέξης με τη μετουσία, Πυρ γαρ υπάρχεις τους αναξίους φλέγον. Αλλ ουν κάθαρον εκ πάσης με κηλίδος. Του Δείπνου σου του μυστικού, σήμερον, Υιέ Θεού, κοινωνόν με παράλαβε, ου μη γαρ τοις εχθροίς σου το 9

10 μυστήριον είπω, ου φίλημα σοι δώσω, καθάπερ ο Ιούδας, αλλ ως ο Ληστής ομολογώ σοι. Μνήσθητι μου Κύριε, εν τη βασιλεία σου. Θεουργόν Αίμα φρίξον, άνθρωπε βλέπων, Άνθραξ γαρ εστί τους αναξίους φλέγων, Θεού το Σώμα, και θεοί με, και τρέφει, Θεοί το πνεύμα, τον δε νουν τρέφει ξένως. Έθελξας πόθω με Χριστέ, και ηλλοίωσας τω θείω έρωτι, αλλά κατάφλεξον πυρί αϋλω τας αμαρτίας μου, και εμπλησθήναι της εν σοι τρυφής καταξίωσον, ίνα τας δύο σκιρτών μεγαλύνω, Αγαθέ, παρουσίας σου. Εν ταις λαμπρότησι των αγίων σου, πως εισελεύσομαι ο ανάξιος; Εάν γαρ τολμήσω συνεισελθείν εις τον νυμφώνα, ο χιτών με ελέγχει. Ότι ουκ έστι του γάμου, και δέσμιος εκβαλούμαι υπό των Αγγέλων, καθάρισον, Κύριε, τον ρύπον της ψυχής μου, και σώσον με, ως φιλάνθρωπος. Δέσποτα φιλάνθρωπε, Κύριε Ιησού Χριστέ, ο Θεός μου, μη εις κρίμα μοι γένοιτο τα Άγια ταύτα, δια το ανάξιον είναι με, αλλ εις κάθαρσιν και αγιασμόν ψυχής τε και σώματος, και εις αρραβώνα μελλούσης ζωής και βασιλείας. Εμοί δε το προσκολλάσθαι τω Θεώ αγαθόν εστί, τίθεσθαι εν τω Κυρίω την ελπίδα της σωτηρίας μου. Του Δείπνου σου του μυστικού, σήμερον, Υιέ Θεού, κοινωνόν με παράλαβε, ου μη γαρ τοις εχθροίς σου το μυστήριον είπω, ου φίλημα σοι δώσω, καθάπερ ο Ιούδας, αλλ ως ο Ληστής ομολογώ σοι. Μνήσθητι μου Κύριε, εν τη βασιλεία σου. PRAYERS BEFORE HOLY COMMUNION I believe, Lord, and I confess, that You are truly the Christ, the Son of the living God, Who came into the world to save sinners, of whom I am the first. Moreover, I believe that this is Your immaculate Body, and that this is Your precious Blood. Wherefore, I pray to You: have mercy on me, and forgive me my transgressions, those voluntary and involuntary, those in word, those in deed, those in knowledge and those in ignorance; and make me worthy to partake of Your immaculate Mysteries without condemnation, for the remission of sins and life everlasting. Amen. Behold, I approach for divine Communion; Creator, burn me not as I partake; For You are Fire, which burns the unworthy. But, rather, cleanse me from every impurity. Of Your Mystical Supper, Son of God, receive me today as a communicant; for I will not speak of the Mystery to Your enemies; nor will I give You a kiss, as did Judas, but like the thief I confess You: Remember me, Lord, when You come into Your Kingdom! Be awe-stricken, O man, beholding the deifying Blood; For it is a lighted Coal that burns the unworthy. The divine Body both deifies and nourishes me; It deifies the spirit, and wondrously nourishes the mind. You have smitten me with yearning, O Christ, and by Your divine zeal You have changed me; but burn away my sins with immaterial Fire, and make me worthy to be filled with delight in You; that, leaping for joy, O good One, I may magnify Your two comings. Into the brilliant company of Your saints, how shall I the unworthy enter? For if I dare to enter into the bridal chamber, my garment betrays me, for it is not a wedding garment, and I shall be bound and cast out by the Angels; Lord, cleanse my soul of pollution, and save me, for You love mankind. Master, Who loves mankind, Lord Jesus Christ my God, do not let these Holy Things be to me for judgment because of my unworthiness, but rather may they be for the purification and sanctification of soul and body, and as a pledge of the life and Kingdom to come. For it is good for me to cleave to God, to put my hope of salvation in the Lord. Of Your Mystical Supper, Son of God, receive me today as a communicant; for I will not speak of the Mystery to Your enemies; nor will I give You a kiss, as did Judas, but like the thief I confess You: Remember me, Lord, when You come into Your Kingdom! Remember me, Master, when You come into Your Kingdom! Remember me, Holy One, when You come into Your Kingdom! 10

11 SAINTS AND FEASTS Η ΓΕΝΝΗΣΗ ΤΟΥ ΧΡΙΣΤΟΥ 25 ΔΕΚΕΜΒΡΙΟΥ Αυτή τη μέρα η αγία Εκκλησία μας γιορτάζει το μεγάλο και ανερμήνευτο γεγονός της κατά σάρκα γεννήσεως του Υιού και Λόγου του Θεού από την Υπεραγία Θεοτόκο. Μετά τον Ευαγγελισμό της Παρθένου Μαρίας από τον αρχάγγελο Γαβριήλ και ενώ πλησίαζε ο καιρός να τελειώσουν οι εννιά μήνες από την υπερφυσική σύλληψη του Χριστού στην παρθενική της μήτρα, ο Καίσαρ Αύγουστος διέταξε απογραφή του πληθυσμού του ρωμαϊκού κράτους. Τότε ο Ιωσήφ μαζί με τη Θεοτόκο, ξεκίνησαν για τη Βηθλεέμ, για να απογραφούν εκεί. Επειδή όμως είχε πλησιάσει ο καιρός να γεννήσει η Παρθένος και δεν έβρισκαν κατοικία να καταλύσουν, διότι είχε μαζευτεί πολύς λαός στη Βηθλεέμ, μπήκαν σε ένα φτωχικό σπήλαιο. Εκεί η Θεοτόκος γέννησε τον Κύριο Ιησού Χριστό και σπαργάνωσε σαν βρέφος τον Κτίστη των απάντων. Έπειτα Τον έβαλε επάνω στη φάτνη των αλόγων ζώων, διότι "έμελλε να ελευθέρωση ημάς από την αλογίαν", όπως χαρακτηριστικά γράφει ο Άγιος Νικόδημος ο Αγιορείτης. Από τότε, όλοι οι πιστοί χριστιανοί με χαρά ψάλλουν τον ύμνο των αγγέλων εκείνης της νύκτας: "Δόξα εν υψίστοις Θεώ και επί γης ειρήνη, εν ανθρώποις ευδοκία". Ευαγγέλιο Λουκά, Β' Δόξα δηλαδή, ας είναι στο θεό, που βρίσκεται στα ύψιστα μέρη του ουρανού και στη γη ολόκληρη, που είναι ταραγμένη από την αμαρτία ας βασιλεύσει η θεία ειρήνη, διότι ο Θεός έδειξε την αγάπη Του στους ανθρώπους με την ενανθρώπηση του Υιού Του. Να σημειώσουμε εδώ, ότι η γιορτή των Χριστουγέννων καθιερώθηκε για πρώτη φορά την 25η Δεκεμβρίου του 397 επί πατριαρχείας Αγ. Ιωάννου του Χρυσοστόμου. Κατ' άλλους ο πατριάρχης Ιεροσολύμων Ιουβενάλιος, χώρισε τις δύο γιορτές των Φώτων και των Χριστουγέννων, οι οποίες παλιότερα γίνονταν την ίδια μέρα, δηλαδή την 6η Ιανουαρίου. Απολυτίκιο. Ήχος δ'. Η Γέννησίς σου Χριστέ ο Θεός ημών, ανέτειλε τω κόσμω, το φως το της γνώσεως εν αυτή γαρ οι τοις άστροις λατρεύοντες, υπό αστέρος εδιδάσκοντο, σε προσκυνείν, τον Ήλιον της δικαιοσύνης, και σε γινώσκειν εξ ύψους ανατολήν. Κύριε δόξα σοι. Η ΠΡΟΣΚΥΝΗΣΗ ΤΩΝ ΜΑΓΩΝ Βλέπε κατά Ματθαίον Ευαγγέλιον Κεφάλαιο Β' στίχοι 1 έως 12 ΜΝΗΜΗ ΤΩΝ ΠΟΙΜΕΝΩΝ, που είδαν τον Κύριο Ιησού Χριστό. Βλέπε κατά Λουκάν Ευαγγέλιον Κεφάλαιο Β' στίχοι 1 έως

12 SAINTS AND FEASTS The Nativity of Our Lord and Savior, Jesus Christ-December 25 The incomprehensible and inexplicable Nativity of Christ came to pass when Herod the Great was reigning in Judea; the latter was an Ascalonite on his fathers's side and an Idumean on his mother's. He was in every way foreign to the royal line of David; rather, he had received his authority from the Roman emperors, and had ruled tyrannically over the Jewish people for some thirty-three years. The tribe of Judah, which had reigned of old, was deprived of its rights and stripped of all rule and authority. Such was the condition of the Jews when the awaited Messiah was born, and truly thus was fulfilled the prophecy which the Patriarch Jacob had spoken 1,807 years before: "A ruler shall not fail from Judah, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of the nations" (Gen.49:10). Thus, our Saviour was born in Bethlehem, a city of Judea, whither Joseph had come from Nazareth of Galilee, taking Mary his betrothed, who was great with child, that, according to the decree issued in those days by the Emperor Augustus, they might be registered in the census of those subject to Rome. Therefore, when the time came for the Virgin to give birth, and since because of the great multitude there was no place in the inn, the Virgin's circumstace constrained them to enter a cave which was near Bethlehem. Having as shelter a stable of irrational beasts, she gave birth there, and swaddled the Infant and laid Him in the manger (Luke 2:1-7). From this, the tradition has come down to us that when Christ was born He lay between two animals, an ox and an ass, that the words of the Prophets might be fulfilled: "Between two living creatures shalt Thou be known" (Abbacum 3:2), and "The ox knoweth his owner and the ass his master's crib" (Esaias 1: 3). But while the earth gave the new-born Saviour such a humble reception, Heaven on high celebrated majestically His world-saving coming. A wondrous star, shining with uncommon brightness and following a strange course, led Magi from the East to Bethlehem to worship the new-born King. Certain shepherds who were in the area of Bethlehem, who kept watch while tending their sheep, were suddenly surrounded by an extraordinary light, and they saw before them an Angel who proclaimed to them the good tidings of the Lord's joyous Nativity. And straightway, together with this Angel, they beheld and heard a whole host of the Heavenly Powers praising God and saying: "Glory to God in the highest, and on earth peace, good will towards men" (Luke 2:8-14). 12

13 40-DAYS BABY BLESSING For your convenience we are letting you know that you can make an appointment to church your baby on the 40th day after its birth, no matter what day that might be. There is no reason that you have to inconvenience the mom and the baby, waiting in the back of the Narthex until the priest is available on a Sunday ONLY. Make an appointment to come to church when it is convenient for you at a time that will not disrupt the baby's routine. ANY day you would like. 9am through 6pm by appointment. Bring the entire family or come just with your husband and the baby. Whatever you want. No waiting no inconvenience. More private time with the priest to talk about the future baptism if you wish. Call the office for an appointment. MEMORIALS Constantine (Charlie) Papuchis, is the beloved and husband of Katherine Papuchis. Loving father of John (Wendy), and the late Gary Papuchis. Adored step-father of Jim, Maria, Emmanuel and Sophia. Cherished grandfather of John, Matthew, Andrew, Daniel, Steven, Kathryn, Tamara and Nicole. Today s coffee hour is offered in memory of Charlie Papuchis, with love from his family. Future Memorials Vasilios Doulaveris December 27, 2015 Panagiotis Kalamoutsos, Paraskevi Kalamoutsos & Elias Kalamoutsos January 10, 2016 PRAYER LIST If you would like us to remember you or your loved one in our prayers, please contact the church office. Constantine, Andreas, Pavlos, Elena, Elaine, Presvytera Flora, Kalliope, Chris, John, Georgia, Bill, Sylvia, Zenon, Danielle, Delores, Demetrios, Maria, Harry, Irini, Gabriel, Mary, Katie and Alexander. PRAYER FOR A SICK PERSON Heavenly Father, physician of our souls and bodies, who have sent Your only-begotten Son and our Lord Jesus Christ to heal every sickness and infirmity, visit and heal me Your servant from all physical and spiritual ailments through the grace of Your Christ. Grant me patience in this sickness, strength of body and spirit, and recovery of health. Lord, You have taught us through Your word to pray for each other that we may be healed. I pray that You heal me as Your servant and grant me the gift of complete health. For You are the source of healing and to You I give glory, Father, Son and Holy Spirit. Amen. 13

14 Adult Bible Study: Adult Bible Class will resume after Theophany on January 13, 2016! High School Youth Bible Study: Class will resume after Theophany on January 11, 2016! Greek Language Ministry: The Greek School Christmas Program will take place on December 21st at St. Andrew Cathedral. The program will start at 4:30 p.m. Everyone is invited to come and enjoy our students as they perform traditional Christmas songs and carols. To Χριστουγεννιάτικο πρόγραμμα του ελληνικού σχολείου των Αγίων Κωνσταντίνου και Ελένης θα πραγματοποιηθεί στις 21 Δεκεμβρίου στον Ιερό Ναό του Αγίου Αντρέα. Το πρόγραμμα θα ξεκινήσει στις 4:30 μ.μ. Ελάτε να απολαύσετε τους μικρούς και τους μεγαλύτερους μαθητές του σχολείου που θα τραγουδήσουν παραδοσιακά Χριστουγεννιάτικα τραγούδια και Χριστουγεννιάτικα κάλαντα. Philoptochos: Dinner for Friday, Dec. 11th and lunch for Sat, December 12th were provided by Philoptochos to the Rainbow Place Shelter, Rockville, on Friday, December 11 th. The gifts for Olney Help were delivered on Monday, December 14 th and the gifts for the North Pole and A Wider Circle are being picked up today. THANK YOU for your generosity. Bake sale today after Divine Liturgy. Limited quantities. The cutting of the Vasilopita and Philoptochos meeting will be January 3, 2015 Father Michael is Available to YOU 24/7: Please call or text FM s cell phone ( ) or (fm@papouli.net) for anything you might need, including appointments, questions or any special events. Ο ιερευς σας είναι στη διάθεσή σας 24/7. Παρακαλώ να τον καλείτε στο κινητό τηλέφωνο για οτι θελετε. Σας ευχαριστούμε! Confession: Father Michael is available for confession at your convenience. Please call his cell phone at (301) or fm@papouli.net for an appointment. Greek Orthodox.Bible: The Greek Orthodox Archdiocese of America is pleased to announce the launch of two new websites, and as part of the new.bible top-level domain (TLD) initiative. 14

15 ΑΡΧΙΕΠΙΣΚΟΠΙΚΗ ΕΓΚΥΚΛΙΟΣ Ἀριθ. Πρωτ.: 229 / Δεκεμβρίου 2015 Χριστούγεννα Ὅτι παιδίον ἐγεννήθη ἡμῖν, καί καλεῖται τό ὄνομα Αὐτοῦ, Ἄρχων Εἰρήνης (Ἠσαΐας 9:6) Πρός τούς Σεβασμιωτάτους καί Θεοφιλεστάτους Ἀρχιερεῖς, τούς Εὐλαβεστάτους Ἱερεῖς καί Διακόνους, τούς Μοναχούς καί Μοναχές, τούς Προέδρους καί Μέλη τῶν Κοινοτικῶν Συμβουλίων, τά Ἡμερήσια καί Ἀπογευματινά Σχολεῖα, τίς Φιλοπτώχους Ἀδελφότητες, τήν Νεολαία, τίς Ἑλληνορθόδοξες Ὀργανώσεις καί ὁλόκληρο τό Χριστεπώνυμον πλήρωμα τῆς Ἱερᾶς Ἀρχιεπισκοπῆς Ἀμερικῆς. Προσφιλεῖς Ἀδελφοί καί Ἀδελφές ἐν Χριστῷ, Σέ αὐτή τήν εὐλογημένη ἑορτή τῆς Γεννήσεως τοῦ Λυτρωτοῦ καί Κυρίου μας Ἰησοῦ Χριστοῦ, σᾶς χαιρετῶ μέ τήν χαρά καί τήν είρήνη πού συνοδεύουν τή λατρεία μας, τίς συγκεντρώσεις μας ἐν τῷ ὀνόματί Του στά σπίτια μας καί στίς κοινότητές μας, καί πού μᾶς ἐμπνέουν σέ πράξεις εὐσπλαγχνίας καί καλωσύνης. Ἑορτάζουμε τήν ἁγία Σάρκωση τοῦ Κυρίου μας ὡς θαυματουργική ἀποκάλυψη τῆς χάριτος τοῦ Θεοῦ, καί διά τῆς πίστεως βλέπουμε τόν δρόμο πρός τή λύτρωση, τήν ἀποκατάσταση καί τήν αἰώνια ζωή. Οἱ καρδιές μας εἶναι γεμάτες μέ χαρά διότι ἡ ἐλπίδα μας ἀνανεώνεται μέ τήν ἐκπλήρωση τῆς θεϊκῆς ὑποσχέσεώς Του νά μᾶς λυτρώσῃ! Βιώνουμε, ἐπίσης, τήν εἰρήνη τοῦ Θεοῦ,τήν ὑπερέχουσα πάντα νοῦν (Φιλιπ. 4:7), καθώς ἡ καρδιά καί ἡ διάνοιά μας γεμίζουν μέ τήν παρουσία τοῦ Χριστοῦ. Ὁ Χριστός ἦλθε σ ἐμᾶς ὡς Ἄρχων τῆς Εἰρήνης προσφέροντας τήν θεϊκή εἰρήνη ἡ ὁποία εἶναι μεγαλύτερη ἀπό ὁποιαδήποτε ἄνεση ἤ ἀσφάλεια μᾶς παρέχεται σ αυτό τόν κόσμο. Εἶναι εἰρήνη ἡ ὁποία προσφέρεται σέ ὁλόκληρη τήν ἀνθρωπότητα ἀσχέτως συγχρόνων προκλήσεων, ἀπειλῶν ἤ συνθηκῶν ζωῆς. Εἶναι εἰρήνη ἡ ὁποία δέν παρεμποδίζεται ἀπό τήν βία καί τίς ἀνασφάλειες αὐτοῦ τοῦ ταραγμένου κόσμου, διότι προέρχεται ἀπό τόν Θεό τῆς εἰρήνης καί συντηρεῖται ἀπό τήν ἄφθονη χάρη Του. Στόν ἑορτασμό μας τῶν Χριστουγέννων ἀναγνωρίζουμε τήν δύναμη τῆς εἰρήνης τοῦ Θεοῦ μέ πολλούς τρόπους. Στήν ἀκολουθία τοῦ Μεγάλου Ἑσπερινοῦ διαβάζουμε τίς προφητεῖες τοῦ Ἠσαΐου σχετικά μέ τήν Σάρκωση τοῦ Χριστοῦ, οἱ ὁποῖες ἐπιβεβαιώνουν τήν βιβλική ἀλήθεια ὅτι ἡ εἰρήνη τοῦ Θεοῦ ἀποκαθιστᾶ τήν τάξη τῆς Δημιουργίας ἡ ὁποία ἔχει ἐπιβαρυνθεῖ ἀπό τήν ἁμαρτία, τήν βία καί τόν θάνατο. Ὁ Προφήτης λέγει ὅτι Ἐκεῖνος ἔρχεται μέ σοφία, κατανόηση καί δικαιοσύνη, φέρνοντας εἰρήνη διά τῆς ὁποίας συμβοσκηθήσεται λύκος μετά ἀρνός, καί πάρδαλις συναναπαύσεται ἐρίφῳ, καί μοσχάριον καί ταῦρος καί λέων ἅμα βοσκηθήσονται, καί παιδίον μικρόν ἄξει αὐτούς (Ἠσ. 11:6). Οἱ εἰκόνες αὐτές φανερώνουν ὅτι ἡ παρουσία καί ἡ εἰρήνη τοῦ Κυρίου μας ἀποκαθιστοῦν τίς σχέσεις ἐντός τῆς δημιουργίας ὅπως τίς ἤθελε ὁ Θεός. Μέσα ἀπό τή δύναμη τῆς Σαρκώσεως, μᾶς δίδεται μιά γεύση τῆς ζωῆς ἡ ὁποία ἔρχεται καί πῶς θά εἶναι ἡ κατάσταση ὅταν ἡ γῆ ὅταν θά πλησθῇ ἡ σύμπασα τοῦ γνῶναι τόν Κύριον (Ἠσ. 11:9). Ὡς Ἄρχων τῆς Εἰρήνης ὁ Κύριος μᾶς προσφέρει εἰρήνη καί διά τῆς δικαιοσύνης. Στό ἴδιο ἐδάφιο τοῦ Ἠσαΐου διαβάζουμε ὅτι ὁ Θεός κρινεῖ ταπεινῷ κρίσιν, καί ἐλέγξει τούς ταπεινούς τῆς γῆς (Ἠσ. 11:4). Αὐτό ἐπιβεβαιώνει ὅτι αὐτοί πού δέν ἔχουν ἀσφάλεια οἱ πτωχοί, οἱ πεινασμένοι, οἱ καταπιεσμένοι, οἱ πρόσφυγες, τά ὀρφανά, οἱ νοσοῦντες μποροῦν νά βροῦν εἰρήνη 15

16 ἀκόμη καί μέσα στίς προκλήσεις καί τίς δοκιμασίες τους. Μέ τόν Χριστό, ἔχουμε δικαιοσύνη διά τῆς εἰρήνης, καθώς Ἐκεῖνος προσφέρει σωτηρία σέ ὅλους. Ἡ Σάρκωσή Του ἀποτελεῖ τή σφραγίδα αὐτῆς τῆς ὑποσχέσεως. Ἡ δικαιοσύνη καί ἡ ὀρθότητα ὠς βάσεις τῆς θεϊκῆς καί διαχρονικῆς εἰρήνης φανερώνουν τήν σαφή διάκριση μεταξύ τῆς πνευματικῆς εἰρήνης τοῦ Θεοῦ καί τῆς πρόσκαιρης εἰρήνης τήν ὁποία συχνά βιώνουμε. Στόν κόσμο γύρω μας, ἡ εἰρήνη διατηρεῖται διά τῆς χρήσεως βίας ἤ τῆς ἱκανότητος πρός χρῆσιν βίας ὅταν καταστῇ ἀπαραίτητο. Ἡ προτεραιότητα τοῦ κανόνος δικαίου ἐπιβεβαιώνεται, μέ ἔμφαση στήν τιμωρία ἤ τίς συνέπειες τῆς διαταράξεως τῆς δημοσίας τάξεως. Ἡ εἰρήνη συνδέεται ἐπίσης μέ τήν οἰκονομική σταθερότητα καί τήν ἀποσόβηση τοῦ χάους τό ὁποῖο θά ἀπέρρεε ἀπό τήν ἀποτυχία τῶν συστημάτων. Ὅλες αὐτές οἱ ἔννοιες εἶναι σημαντικές στή ζωή μας, ἀλλά πολύ περιορισμένες. Ἡ εἰρήνη τοῦ Θεοῦ ἡ ὁποία ἀποκαλύπτεται ἀπό τόν Χριστό εἶναι εἰρήνη τήν ὁποίαν ἔχουμε ἀσχέτως τῶν συνθηκῶν τῆς ζωῆς, κοινωνίας ἤ ἐπιπέδου ἀσφαλείας. Εἶναι εἰρήνη ἡ ὁποία ἔρχεται διά τῆς πίστεως διότι ἔχουμε ἐμπιστοσύνη στίς ὑποσχέσεις τοῦ Θεοῦ. Ὅπως βλέπουμε στόν Χριστό καί στίς ζωές πολλῶν Ἁγίων, εἶναι εἰρήνη ἡ ὁποία ἔρχεται ἀντιμέτωπη μέ μεγάλες δυσκολίες, και δέν ἐξαρτᾶται ἀπό καμμία πρόσκαιρη ἀσφάλεια ζωῆς, θέσεως ἤ περιουσίας, ἀλλά ἐνδυναμώνεται ἀπό τήν ἐλπίδα τήν ὁποίαν ἔχουμε στήν χάρη τοῦ Θεοῦ. Καθώς ἑορτάζουμε τήν Ἑορτή αὐτῆ τῆς Γεννήσεως τοῦ Κυρίου καί μελετούμε τή σημασία τῆς Σαρκώσεώς Του καί τῆς ἀποκαλύψεως τῆς χάριτος τοῦ Θεοῦ, εἴθε οἱ καρδιές μας καί οἱ διάνοιές μας νά γεμίσουν μέ τήν εἰρήνη Του. Εἴθε αὐτή ἡ εἰρήνη νά μᾶς περιβάλλῃ καθώς ἡ πίστη μας στόν Χριστό βαθαίνει, καθώς μεταμορφούμεθα ἀπό τήν χάρη Του καί ἀφιερώνουμε ὁλόκληρη τή ζωή μας σέ Ἐκεῖνον. Ἐπιπλέον, καθώς διακηρύσσουμε Χριστός γεννᾶται, Δοξάσατε, εἴθε νά προσφέρουμε μαρτυρία τῆς εἰρήνης ἡ ὁποία προέρχεται ἄνωθεν, ἀποκαλύπτοντας τήν ἀγάπη τοῦ Θεοῦ στή ζωή μας μέσα ἀπό τή Σάρκωσή Του. Μετά πατρικῆς ἐν Χριστῷ ἀγάπης, ὁ Ἀρχιεπίσκοπος Ἀμερικῆς Δημήτριος Protocol No. 229/15 December 25, 2015 The Nativity of Christ For unto us a Child is born, and His name will be called Prince of Peace! (Isaiah 9:6) To the Most Reverend Hierarchs, the Reverend Priests and Deacons, the Monks and Nuns, the Presidents and Members of the Parish Councils of the Greek Orthodox Communities, the Distinguished Archons of the Ecumenical Patriarchate, the Day, Afternoon, and Church Schools, the Philoptochos Sisterhoods, the Youth, the Hellenic Organizations, and the entire Greek Orthodox Family in America Beloved Brothers and Sisters in Christ, On this blessed Feast of the Nativity of our Lord and Savior Jesus Christ, I greet you in the grace, joy and peace that accompany this unique event. We celebrate our Lord s holy Incarnation as a miraculous revelation of God s grace, and through faith we see the path to redemption, restoration, and life without 16

17 end. Our hearts are filled with joy, for our hope is renewed in the fulfillment of His divine promise to save us and be with us. We also experience the peace of God, which passes all understanding (Philippians 4:7), as our hearts and minds are filled with the transforming presence of Christ. He has come to us as the Prince of Peace, offering a divine peace that is much greater than any comfort or security offered in this world. It is a peace that is available to all humanity, regardless of current challenges, threats, living conditions or stage of life. It is a peace that cannot be disturbed by the violence and insecurities of this broken world, for its origin is the God of peace, and it is sustained by His abundant grace. In our celebration of the Feast of the Nativity, we acknowledge the power of the peace of God in several ways. In our Great Vespers service we read the prophecies of Isaiah regarding the Incarnation of Christ, affirming the biblical revelation that His peace restores a created order that has been burdened by sin, violence and death. The Prophet states that He comes with wisdom, understanding, and righteousness, bringing a peace by which the wolf shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and the fatling together, and a little child shall lead them (Isaiah 11:6). These images reveal that the presence and peace of our Lord restores the relationships of creation to what God intended them to be. Through the power of the Incarnation, we are given a glimpse of life to come and how it will be when the earth is full of the knowledge of the Lord (Isaiah 11:9). As the Prince of Peace our Lord also brings to us peace through justice. In the same passage from Isaiah we read with righteousness He shall judge the poor, and reprove with equity the meek of the earth (Isaiah 11:4). Those who struggle without security the poor, the hungry, the oppressed, the refugee, the orphan, the sick they can find peace in the midst of their challenges and afflictions. In Christ, we have peace through justice and justice through peace, as He offers salvation to all. His Incarnation is the seal of that promise. Justice and righteousness as a foundation of divine and enduring peace shows a clear distinction between the spiritual peace granted by God and the temporal peace we often experience. In the world around us, peace is maintained through the use of force or the ability to use it when necessary. The priority of the rule of law is affirmed, with an emphasis on punishment or consequences for disrupting public order. Peace is also linked to economic stability and thwarting the chaos that could ensue if systems failed. All of these concepts of peace are important in our lives, but they are very limited. The peace of God that is revealed by Christ is a peace that we can have no matter the conditions of life, society, or level of security. It is a peace that comes through faith as we trust in the promises of God. As we see in Christ and in the lives of many Saints, it is a peace that stands in the face of great adversity, that is not dependent on any temporal security of life, status or property, but is strengthened by the hope we have in the grace of God. As we celebrate this Feast of the Nativity in the presence of our Incarnate Lord, and we reflect on the significance of His birth and the revelation of God s grace, may your hearts and minds be filled with His peace. Let this peace surround us as we deepen our faith in Christ, seek transformation by His grace, and commit all of our life to Him. In addition, as we proclaim Christ is born, Glorify Him, may we offer a witness of the peace that comes from above, revealing the love of God through our Lord s Incarnation to all the world. With paternal love in Christ, DEMETRIOS Archbishop of America 17

18 STEWARDSHIP Why Does the Orthodox Parish Exist? The Rich Man, Tithing & Lazarus 18 Βy: Fr. Andrew Stephen Damick In the Name of the Father and of the Son and of the Holy Spirit, one God. Amen. One of the things that is most important for any community is to ask the question of who they are, why they exist. This is a question that needs to be asked by churches, too, and perhaps remembered and reviewed every so often. It s very easy for us to fall into patterns of maintenance, where we just sort of keep doing what we re doing without having a sense of why we re doing it. You can tell that a church has fallen into this maintenance mode if, when asked, it describes its mission as meeting the needs of members. There are problems with this vision of church life, and there is an alternate vision, as well. Let s talk about both today. In the Gospel reading we heard today, the story of the rich man and Lazarus, this issue of getting into maintenance mode is lurking underneath. We don t really hear much about Lazarus in this story. It s really a story about the rich man. Lazarus here mainly serves as a supporting figure in this account. So the rich man, whose name we do not know, just sort of goes about his life. There s no indication he s hurting anyone, but he certainly does live well, wearing the best clothes and eating the best food. But why is he there? Does he just sort of exist? It would seem like it, because he doesn t see the poor, suffering Lazarus at his gates. He just keeps doing what he s doing. And so when he dies, he ends up in the place of suffering, which colloquially we call hell. And then after the rich man finds himself in hell, he decides he wants something done about his brothers, who are still alive and probably living in maintenance mode just like him. So he calls over to Abraham and asks him to send Lazarus to go warn them. But it s too late. Abraham tells him that his brothers have the opportunity to believe Moses and the prophets. But if they won t believe them, then their minds wouldn t be changed even if they saw someone come back from the dead. Why? Because they don t know what Moses and the prophets say, they don t know what their purpose is. They just sort of keep going, keep existing. We as Christians are often in much the same boat. We think of church life as about meeting the needs of members, which basically means that the church exists to make the people who come there feel good. They are essentially consumers, and they expect something to come with their membership. But that s not what church is for. That is not why the Church exists. The Church exists to save the souls of mankind. That is its purpose. We do not exist to maintain what we have. We do not exist to meet needs. We do not exist to run programs. We do not exist to preserve a culture. The Church exists to save the souls of mankind. The Church exists to extend the love and communion of the Father, Son and Holy Spirit into mankind, to bring every human person into that love. That means that we who are the Church are on a mission. It means that we have a purpose. We as the Church exist to save the souls of mankind. At the end of the Divine Liturgy, we hear Let us go forth in peace. This phrase is sometimes translated depart in peace, but it s really go forth. We re not just exiting the building peacefully. We re taking the peace that we have received and taking it on the road. We re going forth. We re on a mission. We have a purpose. Our purpose is to save the souls of mankind.

19 If we focus why we do what we do here, then we will do it with more determination, more zeal, and almost certainly more success. We exist as a church to save the souls of mankind. This is not some crazy, spiritual idea that has nothing to do with real life. This is our purpose for existing. When I get up in the morning, I pray, because I need to be saved and because I need to bring salvation to others. When I pray over my food, I do it because I need to be saved and to bring salvation to others. When I come to church, I do it because I need to be saved and to bring salvation to others. When I work things out with my wife, work at my job, study, or even just take care of the ordinary tasks of life, I do it because I need to be saved and to bring salvation to others. Everything we do, no matter how small, we do to support our ability to be saved, our ability to bring salvation to others. We exist as the Church to save the souls of mankind. That means our own souls, the souls of our family, the souls of our friends, the souls of our co-workers, the souls of our neighbors, and the souls of everyone else we connect with. We continue to talk about tithing, about pledging and giving and so forth, because this is the time of year when we emphasize that part of our spiritual journey. Someone asked me if giving 10% is a requirement for salvation. Someone asked if we can give our way into heaven. Someone asked if money is more important than love or service or whatever else. These questions are important, but I think they make more sense if asked this way: How does tithing serve the purpose of saving the souls of mankind? Because that is our purpose as a Church. Tithing does serve that purpose. So does any serious kind of giving, whatever its percentage if it s 1% or 50% or 100%. 10% is serious for me, but maybe 1% is serious for you. Maybe 50% is serious for you. But being unserious about giving does not serve that purpose of salvation. Why? Because saving the souls of mankind is serious business. Being serious about giving serves the purpose of salvation both for our own souls and for the souls of others. How? If I am serious about giving, then I am emptying myself of my addiction to possessions. I am opening myself up for blessings from God. I am making love my priority rather than selfishness. Yes, there are many ways to give to God aside from money, but if I think of giving in terms of trying to get around giving money by just giving other things, then I am holding something back, and that means I am not serious. If giving comes with an excuse or a condition, it s not serious. So we give seriously, because we are serious about opening up our own souls for salvation. We also give seriously for the salvation of other souls. When we give seriously, we support ministry. When we give seriously, we expand the possibilities for reaching others for Christ. When we give seriously, we make worship more possible by enhancing it, by adorning it, by taking care of the needs of those who lead it. When we give seriously, we contribute to a parish culture that is about ministry and mission, not about membership and maintenance. When we give seriously, we serve the purpose of the salvation of the souls of mankind. So that s why we do all the things we do here and everywhere. There is no other purpose. I have no other purpose here. I have no other purpose in my life. If I serve some other purpose, I have gone off track and I need to come back. Each of us has to ask ourselves if we ve gotten off track individually, as couples, as families, as parish organizations, as a parish. In some ways, we all have. So let s refocus. Let s reconnect. Let s reinvigorate. Let s return to our purpose. We as the Church exist for the salvation of the souls of mankind. To our saving God be all glory, honor and worship, to the Father and to the Son and to the Holy Spirit, now and ever, and unto ages of ages. Amen. 19

20 The Sin of Drunkenness The Pre-Nativity Season in the Orthodox Christian Tradition was meant to be a quiet time of reflecting on God s love for humanity revealed in the Father sending His Son into the world. It is a season of repentance to open our hearts to the grace and love of God. It is a time of self denial in order to show charity to others. The Christmas season in modern American culture is also a time of charity and many make generous donations of money and time to support charitable activities. It is also a time of partying and indulgence. As such, it is a proper time for us Orthodox to reflect on our daily living as Christians. If we are attending parties and engaged in drinking alcohol, we need to think about the temptations and sin involved in these normal and socially accepted activities. Below is a story from the desert fathers for us to think about as we navigate our way through the American holiday season of parties and socializing: They used to say of Abba Isidore the priest that a brother once came to invite him for a meal but the elder refused to go, saying: It was because he was led astray by food that Adam was lodged outside Paradise. Said the brother to him: Are you altogether afraid to come out of your cell? but he spoke again: I am afraid my son, because The devil, like a roaring lion, is seeking who he may devour [1 Pet. 5.8] And he often used to say that if a person gave himself to wine-drinking, he would not escape the onslaught of logismoi (tempting thoughts); for, obliged by his daughters, Lot became drunk with wine and, on account of his drunkenness, the devil made easy work of contriving for him to commit lawless porneia [cf. Gen ]. (Isidore the Priest in Give me a Word: The Alphabetical Sayings of the Desert Fathers, p 156) Wine was given to us by God to gladden our hearts (Psalm 104:15). So wine is not evil, but like anything in creation it can be over used and misused. As we know there are people who simply cannot control their drinking (for the alcoholic, one drink is too many but two drinks are not enough). Using all things in good measure results in thanksgiving to God. As Fr Isidore notes however, for many the use of alcohol weakens self will and becomes an excuse for committing other sins. As we make our way through the Christmas season, we should think about our relationship to alcohol and food, and how these gifts can lead us to the Creator or away from Him. Merry Christmas! The empty glass invites us to decide which way am I headed in life? 20

21 The Five Effects of Competent Orthodox Parish Leadership 1. Parishioners feel both loved and valued by God and by the priest. 2. Parishioners know that spiritual intelligence acquired through worship, ascetic effort, learning and service are of primary importance. 3. Parishioners feel that they belong to the Body of Christ as manifested and experienced in the life of the parish. 4. Parishioners feel that the offering of time, talent and treasure is meaningful and makes a difference in changing lives and saving lives. They pull together to reach the identified goals and objectives of the parish. 5. Hope and charitable acceptance of others, together with humble purposefulness, are easily discerned as primary attributes of the parish-not every day or all the time (parishes have their occasional lapses just as every person does), but most days, most of the time, these attributes are palpable Γιατί νά πάω στήν Ἐκκλησία τήν Κυριακή; Όταν ένας νέος είναι ερωτευμένος με κάποια κοπέλα και έχουν κλείσει ένα ραντεβού. Για πείτε μου. Θεωρεί υποχρέωσή του να πάει στο ραντεβού; Απο υποχρέωση θα πάει; Επειδή «πρέπει» θα πάει; Ή επειδή η καρδιά του ποθεί αυτή την συνάντηση με το άλλο πρόσωπο; Φυσικά το τελευταίο. Ακριβώς αυτό θα πρέπει να γίνεται και εδώ (Σημ. Ζ.Ι.: στην Εκκλησία). Ο άνθρωπος καλείται να ερωτευτεί τον Θεό, ώστε πλέον ότι κάνει να μην το κάνει από υποχρέωση αλλά από αγάπη. Από τον πόθο μιας ακόμα συνάντησης μαζί Του. Από την λαχτάρα της σχέσης μαζί Του. Για να ερωτευθείς όμως τον Θεό θα πρέπει να Τον γνωρίσεις. Και για να γνωρίσει κάποιος τον Θεό θα πρέπει πρωτίστως έστω ένα μικρό μέρος της καρδιάς του να μην έχει καταληφθεί από το «εγώ» του, ώστε εκεί να του αποκαλυφθεί. Πηγή: π. Παῦλος Παπαδόπουλος 21

22 Heaven and Hell By: Henri Nouwen Is everybody finally going to be all right? Are all people ultimately going to be free from misery and all their needs fulfilled? Yes and no! Yes, because God wants to bring us home into God's Kingdom. No, because nothing happens without our choosing it. The realisation of the Kingdom of God is God's work, but for God to make God's love fully visible in us, we must respond to God's love with our love. There are two kinds of death: a death leading us into God's Kingdom, and a death leading us into hell. John in his vision saw not only heaven, but also hell. He says: "The legacy for cowards, for those who break their word, or worship obscenities, for murderers and the sexually immoral, and for sorcerers, worshippers of false gods or any other sort of liars, is the second death in the burning lake of sulphur" (Revelation 21:8). We must choose for God if we want to be with God Something Hardly Noticeable By: Henri Nouwen A shoot shall sprout from the stump of Jesse, and from his roots a bud shall blossom. The spirit of the Lord shall rest upon him. - Isaiah 11:1-2 These words from last night's liturgy have stayed with me during the day. Our salvation comes from something small, tender, and vulnerable, something hardly noticeable. God, who is the Creator of the Universe, comes to us in smallness, weakness, and hiddenness. I find this a hopeful message. Somehow, I keep expecting loud and impressive events to convince me and others of God's saving power; but over and over again I am reminded that spectacles, power plays, and big events are the ways of the world. Our temptation is to be distracted by them and made blind to the "shoot that shall sprout from the stump." When I have no eyes for the small signs of God's presence - the smile of a baby, the carefree play of children, the words of encouragement and gestures of love offered by friends - I will always remain tempted to despair. The small child of Bethlehem, the unknown young man of Nazareth, the rejected preacher, the naked man on the cross, he asks for my full attention. The work of our salvation takes place in the midst of a world that continues to shout, scream, and overwhelm us with its claims and promises. But the promise is hidden in the shoot that sprouts from the stump, a shoot that hardly anyone notices. 22

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